• The Journal of the Korea Contents Association
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• v.19 no.1
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• pp.496-512
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• 2019

The purpose of this study is to analyze the social welfare ideology and social welfare education practice theory of Deok Joon Kim(1919-1992) who was a pioneer in Korean social welfare education and a founder of Korea's very first independent department of social welfare. Through examining his life, and social welfare related works, ideology and education practice theory following conclusions were derived. Relationship involving first, spirit of shalom, second, human dignity, third, love of the cross, fourth, social justice, fifth, worshiping God and loving human being, and sixth, love of neighbors were found. These social welfare ideology and social welfare education practice theory of Deok Joon Kim are values that can resolve today's Korean social welfare education problems and insights which would reestablish essential goals and objectives in cultivating social workers with principles. These could be applied to Korean social welfare education in forms involving social worker's justice, stance, role, and function.

• Journal of the Korea Fashion and Costume Design Association
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• v.21 no.1
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• pp.35-45
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• 2019

This study was initiated to add value to fashion illustration as a genre of plastic art, as its importance as a progressive visual art is growing. The research purpose is to analyze characteristics of Grotesque, a subculture that emerged from the challenges and problems of groups which deviated from social and cultural trends, and to develop fashion design illustration utilizing the characteristics unique to that subculture. As a method of research, this study examined the characteristics and expression methods of Grotesque, which appeared in fashion literature, referenced a prior study of Grotesque, and developed fashion design illustration using Grotesque as a based. The result of this study are as follows. First, the characteristics of Grotesque that are applicable to fashion illustration were derived as 'evil, aversion, playfulness, heterogeneity, and abnormality'. Second, the expressive elements of Grotesques, reflecting the beauty of ugliness, present a methodology for developing new and creative fashion design illustrations. Third, it was found that Grotesque fashion illustration is a visual tool that is suitable for expressing the problematic origins of human existence, values, alienation, and social chaos. Fourth, 'arthropod' motifs were identified as a suitable theme for extracting the newly integrated Grotesque images through the process of contradiction and confrontation between humans and objects. Fifth, the Grotesque fashion illustrations could be understood in terms of plastic arts, and could provide a gateway to rediscovering human dignity. Based on the finding, we expect that creative design thinking and development that combines the motifs of various themes and Grotesque's expressive methods will proceed more deeply and specifically.

• Journal of English Language & Literature
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• v.58 no.6
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• pp.1143-1165
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• 2012

Tinted with ontological concern, Ted Hughes passes through an existential climate, eventually confirms death( or nothingness) as the new foundation of his poetry, and explores the various paradoxical effects of nothingness. Nihilism, fraught with rather negative and traumatic themes such as death, melancholy, and despair can, however, generate being (even in multiple modes), animalistic vitality, and insubstantial specters. Among these new functions of nothingness animality and spectrality are the most notable in Hughes's poetry. A considerable number of animals and bioorganisms that Hughes introduces exhibit the enormous energy derived from the dignity of death, from subversive challenges against the established hierarchy, and from new and dynamic multifaceted sources of nothingness. In other words, Hughes's animals, yield surplus power beyond themselves, as if they are demi-gods; in short, they feature the sublime as unidentified terrifying effects of nothingness. In a sense, animality means allowing some level of violence without legal sanction. Hughes inaugurates this kind of all bigotry-eradicating violence and attempts to subvert higher beings such as humans and gods, and existing doctrines: thrushes rise up against the animal and human worlds; a rush of ghostly crabs at night press through the human world. Hughes also resists the highest being, God, employing the technique of rewriting God's theology. Dirty, anomalous crows attack, subvert, and dismember the delicate, indurate, and thorough system of logos. Hughes, of course, does not place the animals merely in lofty regard, aware of the ulterior deprivation of the sublime animality, the trace of existential negativity. Thus, a seemingly omnipotent crow can become a mere beggar guzzling ice cream from the garbage bin on the beach. In addition, the violent and dignified aspects of nothingness can be transformed to reveal the thin and trivial traits as unreliable specters. Dark, heavy, and terrible nullity lessens its own volume and mass, and exposes the airy waves of shadows or specters. However, owing to nullity's untraceable track, the scarcity and unfamiliarity of the phantoms inversely display their foreign gigantic effects such as fantasy and violence.

• Journal of the Korean Society of Clothing and Textiles
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• v.28 no.5
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• pp.582-590
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• 2004

The purpose of this study was to evaluate thermal properties of Taekwondo wears with three different materials. As a begging step, the questionnaire survey about the actual condition of Taekwondo wears was conducted. With the results of the questionnaire, cotton/nylon(70/30) blended fabric(CN) that was newly woven with sweat absorbent finishing and cotton/spandex(95/5) blended fabric with flexibility property were developed. The same designed 3 Taekwondo wears with 3 different materials which were two different materials(CN and CS) and a current material(cotton/PET, CP) were made. Four young males volunteered for this study, they kicked and punched as Taekwondo action for 20 minutes. Mean skin temperature was the highest in CS(33.1${\pm}$0.8$^{\circ}C$) and the lowest in CP(32.7${\pm}$0.6$^{\circ}C$). Increasing degree of rectal temperature didn't show any significant difference. Clothing microclimate temperature on the thigh was higher in CS(32.8${\pm}$17.4$^{\circ}C$) than in CN(29.4${\pm}$1.1$^{\circ}C$) and CP(29.4${\pm}$1.0$^{\circ}C$). Clothing microclimate temperature on the back and humidity on the thigh didn't show any significant differences. Clothing microclimate humidity on the back was higher in CP(65${\pm}$20%RH) than in CS(61${\pm}$17％RH). Heart rate, total body weight loss, and local sweating were not significantly different by materials. Most subject responded more hot in CN than in others, but there were no significant differences at the subjective sensation of thermal humidity. They answered more comfortable in CN than in others. Tectile sensations were the best in CN and the worst in CS. From those results, first of all, it is necessary to be weighted on Taekwondo wears made of CN in the aspects of the dignity of military arts uniform. Secondly, CS was required to be lighted and enhanced for the subjective sensation. Third, CP weaved honey comb was asked more various design to eliminate sweat high competition power within the scope of the dignity of military arts uniform.

• Korean Journal of Social Welfare
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• v.56 no.2
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• pp.29-52
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• 2004

Social welfare has transformed from a provider-centered welfare into a user-centered welfare. This trend have to increase the right to welfare and convenience for users. If the goal of social welfare guaranteed the respecting man's life and dignity, we had not regarded service users as the weak in the welfare system. The reinforcement of service users as the reconfirmation of welfare user's identity, mistreatment and violation of another's rights, self-determination must have the advocacy system. The advocacy for social welfare is the activity for benefit of individual, group, and community, and, protection, guarantee and maintenance of client's right. However, the client is hard to realization of right. therefore We have to support the activity for advocacy. The advocacy take aim the basic need of life and need the system for life support and safeguard client's rights. The mission of the advocacy for welfare service user is to advance the dignity, equality, self-determination, and expressed choices of individuals. We promote, expand, protect and seek to ensure the human and legal rights of individuals through the provision of information and advocacy. The advocacy system will carry out this mission in partnership with welfare service users. The goals for the advocacy system are organized into the following focus areas, which are not listed in order of priority: the majority guardian system and the support activity for service users, a predicament solution activity, service assessment, informed concent system.

• 한국사회정책
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• v.25 no.2
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• pp.165-189
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• 2018

Under the principle of subsidiarity, the German family policy formed in the 1950s and 1960s minimized the role of the state while maximizing the role of the parents. The German Constitutional Court, however, ruled that the level of compensation for the financial burden of child support costs must follow the basic rights, not the principle of subsidiarity. The Federal Constitutional Court has taken the duty of protecting the human dignity of the state under Article 1 of the Constitution as the starting point of the judgment. The Federal Constitutional Court held that the dignity of a child is guaranteed only if the level of the child's allowance or deduction is equal to or higher than the level of the child standard benefit under the Social Assistance Act established by Congress. The Federal Constitutional Court also regarded the state to compensate parents for child support costs as much as the level of child standard benefit under the Social Assistance Act as a family protection obligation of the state under Article 6, Section 1 of the Constitution. In addition, the Federal Constitutional Court ruled that the right to equality declared by Article 3 of the Constitution can be realized by compensating all parents for child support costs at the level of child standard benefit under the Social Assistance Act.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.

• The Korean Journal of Archival Studies
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• no.45
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• pp.121-153
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• 2015

Struggles to gain acknowledgement of identity have a characteristic of movement to recover human dignity. Participants in this movement come to confirm themselves as the subject of rights and communicate one another, free from oppression. Being guaranteed the opportunity to participate in the public opinion formation process is an indispensable element of human rights. In 1980, though it was short and incomplete, Gwangju experienced communal autonomy under the condition that state power was temporarily stopped. The contents and memories of the Gwangju Democratization Movement that intended to protect autonomy of civil society, resisting pillage of state power, remain intact in the 1980 Archives for the May 18th. The 5.18 archives were registered in UNESCO's Memory of the World in 2011, with its value of human rights and protection of democracy being acknowledged. The 5.18 archives have memories of resistance and struggles for justice, and sacrifices and pains of citizens under oppressive political authority in Gwangju, 1980. Thus, these archives are related to the historical struggles for democracy, and suggest a lesson on the transition process towards democracy to us. Preservation and utilization of the documentary heritage constantly lead the memories of historical events to the present, and enable exchanges of experiences and ideas between the present and the future. This study, through the process of UNESCO's Memory of the World registration and post-registration process, beyond the value of archives, tries to examine how historical events are led to the present, through the archives and to discuss the other values of archives.

• The Journal of the Convergence on Culture Technology
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• v.8 no.5
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• pp.409-421
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• 2022

The purpose of this study is to understand the flow of personnel management in the Joseon Dynasty through Dasan Jeong Yak-yong's Mokminsimseo, and to understand how it is being used not only in modern administrative organizations but also in social welfare organizations. As a result, first, first, among the human resource management areas of the Joseon Dynasty, the area occupied the most was related to integrity. These are the contents that are widely used in evaluation methods and scope, value standards, and use of evaluation today. Second, regarding the recruitment and recruitment of talents in the Joseon Dynasty, various methods were presented to enhance the appropriateness, fairness of hiring, and the effectiveness of hiring human resources. This has significant implications even today as it specifically mentions the appropriate appointment and scale of human resources, emphasizing that personnel is everything. Finally, This is different from the human resource management of the Joseon Dynasty in that it is being converted to a compensation paradigm rather than discipline as a way to inspire the motivation of workers today and increase work efficiency. In addition, professionalism was emphasized in the education and training of public officials, and the maintenance of dignity and leadership in body and mind is emphasized, showing that even today, the virtues required of workers in public organizations, including social welfare organizations, are being maintained.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.